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If any difficulty attend this system concerning the laws of
nature and nations, 'twill be with regard to the universal approbation
or blame, which follows their observance or transgression,
and which some may not think sufficiently explain'd
from the general interests of society. To remove, as far as
possible, all scruples of this kind, I shall here consider
another set of duties, viz. the modesty and chastity which
belong to the fair sex: And I doubt not but these virtues
will be found to be still more conspicuous instances of the
operation of those principles, which I have insisted on.

There are some philosophers, who attack the female
virtues with great vehemence, and fancy they have gone very
far in detecting popular errors, when they can show, that
there is no foundation in nature for all that exterior modesty,
which we require in the expressions, and dress, and behaviour
of the fair sex. I believe I may spare myself the trouble of
insisting on so obvious a subject, and may proceed, without
farther preparation, to examine after what manner such
notions arise from education, from the voluntary conventions
of men, and from the interest of society.

Whoever considers the length and feebleness of human
infancy, with the concern which both sexes naturally have for
their offspring, will easily perceive, that there must be an
union of male and female for the education of the young, and
that this union must be of considerable duration. But in
order to induce the men to impose on themselves this restraint,
and undergo cheerfully all the fatigues and expences,
to which it subjects them, they must believe, that the children
are their own, and that their natural instinct is not directed
to a wrong object, when they give a loose to love and tenderness.
Now if we examine the structure of the human body,
we shall find, that this security is very difficult to be attain'd